Project Abstract

Abstract
This research delves into the pre-colonial judicial system of Esanland, a region located in present-day Edo State, Nigeria. The judicial system of Esanland was a complex and well-structured mechanism for conflict resolution and maintenance of social order within the community. It was deeply rooted in the customs, traditions, and cultural practices of the Esan people, serving as a vital component of their governance and social organization. The pre-colonial judicial system of Esanland was decentralized, with each community having its own set of customary laws and judicial processes. At the heart of the system were the traditional rulers and council of elders who were responsible for interpreting and enforcing these customary laws. Disputes and conflicts were resolved through a combination of mediation, arbitration, and adjudication, with an emphasis on consensus-building and restoration of harmony within the community. One of the key features of the Esan judicial system was its focus on restorative justice rather than punitive measures. Offenders were encouraged to make amends and compensate the victims or their families as a way of restoring balance and social cohesion. This approach emphasized reconciliation and forgiveness, promoting healing and community solidarity. The judicial system in Esanland was also characterized by its inclusivity and accessibility to all members of the community. Disputes were resolved in open forums where community members could participate and voice their opinions. This participatory nature of the system ensured transparency and accountability in the administration of justice. Moreover, the pre-colonial judicial system of Esanland was intertwined with spiritual beliefs and practices. Traditional oaths and rituals were often used to swear in witnesses and ensure truth-telling during trials. The involvement of traditional deities and oracles in the dispensation of justice added a spiritual dimension to the judicial process, reinforcing the moral and ethical values upheld by the community. In conclusion, the pre-colonial judicial system of Esanland was a sophisticated and culturally rich institution that played a crucial role in maintaining peace and order in the region. Its emphasis on consensus-building, restorative justice, inclusivity, and spiritual beliefs contributed to the harmonious coexistence of the Esan people. Studying and understanding this traditional judicial system provides valuable insights into the indigenous legal practices and societal norms of Esanland before the influence of colonialism.

Project Overview

Irrua is in Esan Central Local Government Area of Edo State in Nigeria. Irrua and other towns around her are part of the Esan group. It is situated in the
western portion of Esanland. The town covers about 80 square kilometers. It shares a common boundary with Agbede to the north, Ewu to the North-west,
Ekpoma to the South-West and Uromi to the South-East.
The town is made up of twenty (20) villages namely; Eguare, Usugenu, Akho, Idumebo, Idumabi, Usenu, Onogbo, Agua, Edenu, Ugbokahre, Ibore,
Atuagbo, Ugbalo, Udomi, Ibhuolulu, Afuda, Ekomojoudu, Idumuogodo, Idumoza and Ujabhole. The traditions of origin of the people have put Irrua into two
groups: these are Otoruwa group and Uwesan. But administratively Irrua is divided into four (4) groups of Otoruwa, Uwesan, Ikekato, Ujabhole. The
Otoruwa group consists of Eguare, Usugbenu, Idumebo, Idumabi and Usenu. Uwesan consists of Onogbo, Agua, Edenu, Akho, Ugbokare and Ibore. Iketato
consists of Atuagbo, Ugbalo, Udomi and Ibhuolulu. Ujabhole consists of Aguda, Ekomojouda, Idumuogodo, Idumuoza and Ujabhole.
In pre-colonial times, the people were predominantly farmers due to their fertile soil. There was considerable thick forest in which timber and palm tree
were plentiful. The pre-colonial Irrua society depended on Agriculture as the major foundation upon which other economic activities were built. Both men
and women had different roles to play in the society. While the men constituted the farming, hunting bands and fighting force, the women were more
involved in trading and supplemented the men with the cultivation of crops like, cassava, pepper, tomatoes, okro and beans.
It was through the Onojie of Irrua that most of Enijie in Esan paid their annual tribute to the Oba of Benin. This position given to Irrua was confirmed and
awarded the title of Okaijesan on Ikhihibhojere, by Oba Akenzua 1 of Benin in 1723.

TRADITIONS OF ORIGIN, MIGRATIONS AND SETTLEMENT
The origin of the people of Irrua is characterized by the lack of documentary sources in explaining it early history which is also peculiar to the precolonial
history of most West African states and in an attempt to know how the people of Irrua came to be where they are would lead to various accounts of its origin.
According to the people from the Otorowa group, the great migration, which took place in Benin during the 15th and 16th century, mostly during the
reign of warrior Kings like Ewuare the great, Oba Ozolua and Esigie brought about the settlement of Irrua. According to this tradition, the migration from Binis was occasioned by the inhuman mourning laws decreed by Oba Ewuare the great in 1460. Majority
of these migrates escaping Ewuare’s tyranny moved in groups. The fleeing Bini groups were led by notable warriors like Oghu, who settled at Ivue, Uromi. They found their way to Esanland are months of wondering in the forest between Benin and Esan. The tradition further states that, the very first group mostly people from Ugboko in Benin City landed in Irrua under the leadership of one Amilele, a great warrior (Okankulo) of Benin. They settled in Irrua territory.